Mazmur 3:6

3:6 I am not afraid ¹  of the multitude of people ² 

who attack me from all directions. ³ 

Mazmur 5:1

Psalm 5 ⁴ 

For the music director, to be accompanied by wind instruments; ⁵  a psalm of David.

5:1 Listen to what I say, ⁶  Lord!

Carefully consider my complaint! ⁷ 

Mazmur 7:1-2

Psalm 7 ⁸ 

A musical composition ⁹  by David, which he sang to the Lord concerning ¹⁰  a Benjaminite named Cush. ¹¹ 

7:1 O Lord my God, in you I have taken shelter. ¹² 

Deliver me from all who chase me! Rescue me!

7:2 Otherwise they will rip ¹³  me ¹⁴  to shreds like a lion;

they will tear me to bits and no one will be able to rescue me. ¹⁵ 

Mazmur 13:2

13:2 How long must I worry, ¹⁶ 

and suffer in broad daylight? ¹⁷ 

How long will my enemy gloat over me? ¹⁸ 

Mazmur 22:1

Psalm 22 ¹⁹ 

For the music director; according to the tune “Morning Doe;” ²⁰  a psalm of David.

22:1 My God, my God, why have you abandoned me? ²¹ 

I groan in prayer, but help seems far away. ²² 

Mazmur 22:1

Psalm 22 ²³ 

For the music director; according to the tune “Morning Doe;” ²⁴  a psalm of David.

22:1 My God, my God, why have you abandoned me? ²⁵ 

I groan in prayer, but help seems far away. ²⁶ 

Mazmur 22:9

22:9 Yes, you are the one who brought me out ²⁷  from the womb

and made me feel secure on my mother’s breasts.

[3:6]  ¹ tn The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.

[3:6]  ² tn Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.

[3:6]  ³ tn Heb “who all around take a stand against me.”

[5:1]  ⁴ sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.

[5:1]  ⁵ tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).

[5:1]  ⁶ tn Heb “my words.”

[5:1]  ⁷ tn Or “sighing.” The word occurs only here and in Ps 39:3.

[7:1]  ⁸ sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.

[7:1]  ⁹ tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.

[7:1]  ¹⁰ tn Or “on account of.”

[7:1]  ¹¹ sn Apparently this individual named Cush was one of David’s enemies.

[7:1]  ¹² tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

[7:2]  ¹³ tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9.

[7:2]  ¹⁴ tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:2]  ¹⁵ tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.

[13:2]  ¹⁶ tn Heb “How long will I put counsel in my being?”

[13:2]  ¹⁷ tn Heb “[with] grief in my heart by day.”

[13:2]  ¹⁸ tn Heb “be exalted over me.” Perhaps one could translate, “How long will my enemy defeat me?”

[22:1]  ¹⁹ sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.

[22:1]  ²⁰ tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.

[22:1]  ²¹ sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).

[22:1]  ²² tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.

[22:1]  ²³ sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.

[22:1]  ²⁴ tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.

[22:1]  ²⁵ sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).

[22:1]  ²⁶ tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.

[22:9]  ²⁷ tn Or “the one who pulled me.” The verb is derived from either גָחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giyakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”